The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: thought

A Prayer of the Lowly When He Joins in Her Sorrow

Tisha bAvIf the prayer is not whole many demons pursue it, as is written: All her persecutors overtook her in her distress (Lamentations 1:3). This is why people pray: Yet He is compassionate… (Psalms 78:38). [He atones for] Crime (ibid.)—Samael, who is the Serpent; and does not destroy (ibid.)—the Angel of Destruction; and abundantly takes back His wrath and does not arouse all His fury (ibid.). And we pray that these four [shells, namely: crime, destruction, wrath, and fury] do not pursue the prayer, as many demons are attached to these. There are seven ministers, who have seventy more attached to them. Those seventy bring allegations in each and every firmament through which the prayer passes and seven-hundred myriad demons are attached to them.

If the prayer ascends whole, with the mitsvah of covering of tallit and tefillin of the head and of the hand, it is said of them: And all the peoples of the earth will see that the name of YHWH is called over you and they will fear you (Deuteronomy 28:10). The name of YHWH—this has already been explained as tefillin of the head. Whoever sees the name יהוה (YHWH) over the head in prayer, which is the name אֲדֹנָי (Adonai), shall immediately flee, as is written: A thousand fall at Your side (Psalms 91:7).

Because Jacob saw through the Holy Spirit the oppression of the last exile, in the end of days, it is said of him, And Jacob was greatly afraid, and he was distressed (Genesis 32:8). As a result, he divided the holy nation in exile into three parts, as is written: And he placed the slavegirls and their children first (Genesis 33:2). This means at first in the exile of Edom: and Leah and her children after them, and Rachel and Joseph last (ibid.). Because he saw their eventual poverty and suffering, he prayed for them: if… I return safely to my father’s house (Genesis 28:21), so that they may have the merit to be redeemed and return to the Temple. He said in prayer: and give me bread to eat and clothing to wear (ibid.) [that the shells not overcome them and stop up their abundance].

Because of this exile, David described the Shekhinah as hungry and exhausted and thirsty in the wilderness (2 Samuel 17:29), because he saw the Shekhinah desolate and withering and then joined in Her sorrow. After he saw that the children of Israel repented with joy, he composed ten types of psalms [cf. Zohar 3:283a (RM); TZ 3a–b]. At the end of them all, he said: A prayer of the lowly when he grows faint (Psalms 102:10). This prayer encompasses all other prayers and ascends before all other prayers [see Vayiqra Rabbah 3:2; Zohar 3:195a]. The other prayers, sung with a melody, are delayed in being presented before the King, and do not enter, until the prayer of the poor does.

Which is the prayer of the lowly? It is the evening prayer. Since She is without Her husband She is lowly and faint and may be taken freely by anyone. The Righteous One is withered and lowly under the rule of all peoples of the world, every people enslaves them and rules over them. This is similar to the evening prayer, because it is the aspect of the night of exile.

The prayer of Sabbath is a charity given to the lowly as the Masters of Mishnah explained that the sun during Sabbath is charity given to the poor [see BT Ta’anit 8b: ‘Rabbi Yitsḥaq further said: Sunshine on the Sabbath is an act of kindness towards the poor, as is said, But unto you that fear My name shall the Sun of righteousness arise with healing in his wings; and you shall go forth, and grow up like calves of the stall (Malachi 4:2)’]. Therefore, on every weekday a person should make himself a pauper at the gate of the King during the prayer of Amidah for the sake of the Shekhinah, that he participate in the sorrow of the Shekhinah as did David. He should cover himself with the proper vestments, namely tallit with tassels, as a poor man stands at the gate to the palace of the King, Adonai, because אֲדֹנָי (Adonai) is numerically equivalent to that of הֵיכָל (heikhal), palace. This is why it is said [at the beginning of the Amidah prayer:] Adonai open my lips (Psalms 51:17).

When a person opens his lips during the weekdays at Arvit [the evening prayer], an eagle descends to carry the prayer of the night upon its wings. This eagle is called Nuriel. It is called Uriel from the aspect of Ḥesed and Nuriel from the aspect of Gevurah, which is a burning fire about which is written: A river of fire was flowing and went out before Him (Daniel 7:10).

During Shaḥarit (Morning Service), the lion descends to receive the prayer with its arms and wings—every living being has four wings—this is the angel Michael. During Minḥah (Afternoon Service), the ox descends to receive the prayer with its horns and wings, and this is the angel Gabriel.

On Sabbath, the blessed Holy One descends with the three Patriarchs [Ḥesed, Gevurah, and Tif’eret] to receive His only Daughter [Shekhinah] through them. This is the secret of the Sabbath which consists of ש (shin) and בַּת (bat), daughter. The three lines of ש (shin) refer to the three Patriarchs. Through them, the blessed Holy One receives the prayer of Sabbath. At that time, the celestial living beings that are called by the name יהוה (YHWH) say, as is written: Lift up your heads, O gates, and lift up, eternal portals, that the King of glory may enter (Psalms 24:9).

At this time, seven הֵיכָלִין (heikhalin), chambers, are opened. The first chamber is the chamber of Love, the second is the chamber of Fear, the third is the chamber of Compassion, the fourth is the chamber of Prophecy from the aspect of the speculum that shines, the fifth is the chamber of Prophecy from the aspect of the dim glass, the sixth is the chamber of Justice and the seventh is in the chamber of Judgment. These chambers correspond to the seven sefirot. The chamber of Love is Ḥesed, Fear is Gevurah, Compassion is Tif’eret, the speculum that shines is Netsaḥ, the dim glass is Hod, Justice is Yesod and Judgment is Malkhut.

Of them is written: בְּרֵאשִׁית (Bereshit), In the beginning, which consists of בָּרָא שִׁית (bara shit), created the six [alt., ‘created the hollow,’ alluding to the creation of the שִׁיתּין (shittin), hollows, under the Temple altar, into which the wine and water of libation flowed, see BT Sukkah 49a; Zohar 1:130a, 56a; ZḤ 6d (MhN), 62d–63a (ShS); cf. Zohar 1:3b]; אֱלֹהִים (Elohim) is in the seventh chamber. There are seven chambers below, and seven chambers above. The seven voices that correspond to them appear in the psalm, Grant to YHWH (Psalms 29:1), which includes eighteen [iterations of] יהוה (YHWH). By these the blessed Holy One sails through eighteen worlds according to the mystery of: The chariots of Elohim are myriads, thousands of thousands (Psalms 68:18) and there are 18,000 worlds [see BT Avodah Zarah 3b]. Many guardians of the gates stand before the chambers to receive the prayers and no prayer enters without being measured and weighed.

No one can stand before the gate of prayers and prevent any prayer from entering. Of such a one is written: [Like arrows in the warrior’s hand, thus are sons born in youth. Happy the man who fills his quiver with them.] They shall not be shamed when they speak with their enemies at the gate (Psalms 127:5). This is the gate of the King. Since the prayer is a mitsvah and the Shekhinah and Torah is the blessed Holy One they must not be separated. Torah and the mitsvah should be elevated with Love and Fear.

There are the 248 words in the recitation of Shema that were given in love and fear, and that are contained in the ה (he) of יהוה (YHWH). Therefore, the blessing: ‘He Who chooses His people Israel with love,’ is recited before the recitation of Shema to indicate that we draw solely from the aspect of Love, which is the mystery of the 248 positive mitsvot. These 248 positive mitsvot are included within Abraham [because אַבְרָהָם (Avraham), Abraham, is numerically equivalent to 248, and his is the quality of Love]. It is written of him: The seed of Abraham My friend (Isaiah 41:8).

Tefillin are strength, as they were given from the aspect of Fear, which is the left. This is the Terror of Isaac, because all the prosecutors ascend to demand all the Judgments throughout the worlds. Thus, it is written: And by the arm of His strength (Isaiah 62:8). This is why it is written: Love אֶת-יְהוָה (et-Adonai), YHWH, all His faithful (Psalms 31:24). But Tif’eret of יהוה (YHWH) comprises all, as it is the middle pillar. Hence it says of Jacob, And, look, YHWH was poised over him (Genesis 28:13). This was not mentioned in relation to Abraham or Isaac, because Jacob is the aspect of Tif’eret, which includes all, since it is the middle pillar. When called by the name Jacob, He includes the quality of Abraham, וה (vav, he), and the 248 positive mitsvot. Later, when he was called Israel, he rose by יוד הא ואו הא (Yod He Vav He). The mystery of יוד הא ואו הא (Yod He Vav He) appears in the expression ‘Israel arose in thought’ to be created because מַחֲשָׁבָה (maḥshavah), thought, consists of: מַה חַשָׁב (mah ḥashav), ‘What thought.’ מַה (Mah)—יוד הא ואו הא (Yod He Vav He) [numerically equivalent to מַה (mah)], in which the Holy Name lies. Because of Jacob, who is called Israel, it is written: And Elohim created the human in his image (Genesis 1:27) after the likeness of his Master.

Sons, life and sustenance are drawn down to the lower beings only through the aspect of the middle pillar, of which is written: My son, My firstborn is Israel (Exodus 4:22) [on ‘sons, life, and sustenance,’ see BT Mo’ed Qatan 28a]. This is the Tree of Life, as is written: The tree [grew and became mighty, and its top reached the heavens and its branches to the end of all the earth. Its foliage was lovely and its fruit great, and there was] food for all [in it(Daniel 4:8–9). As for the Shekhinah [which dwells among the lower beings only] Israel below are considered Her [length of] life; Torah: Her sustenance; and prayer: an offering which offers the Shekhinah for coupling [with Ze’eir Anpin]. During the exile, it is said that the Shekhinah said to Her husband: Give me sons, for if You don’t, I am a dead woman! (Genesis 30:1).

The Shekhinah is an offering for the blessed Holy One which He receives with both the right and the left arm, and with the body. His coupling with Her is accomplished by the Righteous One [Yesod, called ‘sign’]. This is the sign of the tefillin, of Sabbath and of the holidays. So when prayer [Shekhinah] ascends [to Ze’eir Anpin] She should be joined with Him with all ten sefirot [because there can be no holiness with fewer than ten] which is His own holiness, His blessing and unity. Therefore, when a person wishes his prayer to ascend, he should raise it with all its movement, the musical intonations and the vowels, since the letters are horses, the vowels horsemen, and the musical intonations weapons. If the serpent aims to seize the prayer, one must prepare a sling against it, and the mystery of the matter lies in זַרְקָא (zarqa), מַקַּף (maqqaf), שׁוֹפָר הוֹלֵךְ (shofar holekh), and סְגוֹלְתָּא (segolta)” (Zohar 1:23a, Tiqqunei ha-Zohar).

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The Image of the Seal Through which He is Known

image“Nothing existed until there arose within the will of thought actualizing all by impress of the סָמִיטְרָא (samitra), signet, creating the world” (Zohar 1:15b).

You will be transformed like clay of a stamp (Job 38:14).

“וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים (Va-yippaḥ be-appaiv nishmat ḥayyim)And He blew into his nostrils the breath of life (Genesis 2:7)—חוֹתָם (ḥotam), signet ring, stamp, seal [cf. חוֹטֶם (ḥotem), nose; Isaiah 48:9]” (Ba’al ha-Turim).

“For if a man strikes many coins from one stamp they all resemble one another, but the King of the Kings of Kings, the blessed Holy One, טָבַע (tava), stamps, every man בְּחוֹתָמוֹ (be-ḥotamo), with His signet, of the first man, and yet not one of them resembles his fellow. Therefore every single person is obliged to say: ‘The world was created for my sake’” (BT Sanhedrin 37a).

“Thus the Shekhinah says [to the blessed Holy One]: Even though You ascend above Your image is never removed from me, like the seal that is in the place to which cleaves the impression of the master of the seal. The image of the seal through which He is known is not removed from Her” (Tiqqunei Zohar 1:18a, translated in Wolfson, Through a Speculum that Shines: Vision and Imagination in Medieval Jewish Mysticism).

“There is no place empty of Him” (Tiqqunei ha-Zohar 57, 91b).

“Like a king that sends a document with his seal, and the likeness of the king is embossed in the wax of the seal. The sefirot of אֲצִילוּת (atsilut), Emanation, are precisely the likeness of the King. The sefirot of בְּרִיאָה (beri’ah), Creation, are the seal of the king, and the sefirot of יְצִירָה (yetsirah), Formation, are the angels which are the living beings, and they are the form of the seal in wax” (Tiqqunei ha-Zohar 3b).

“Truth is the seal of the blessed Holy One” (BT Shabbat 55a).

Like Water Face to Face thus the Heart of Man to Man

For He draws down drops of water, they are distilled in the rain of His wetness, as the skies drip moisture, shower on abounding humankind (Job 36:27–28).

“Why had He not rained (Genesis 2:5)? Because no arrayal welled up from earth. So from earth below action is aroused above. Come and see: Vapor ascends from the earth at first, a cloud is aroused, and then all conjoins. Similarly, smoke of sacrifice… If Assembly of Israel did not initiate arousal, the one above would not be aroused toward Her. By desire below, all is consummated” (Zohar 1:35a).

“And the secret of the matter is as they said in Ta’anit [25b]: Not one drop descends from above without two drops coming up to meet it. And they are in this mystery: their hint corresponds to three minds [lit., brains]: the mind of memory, the mind of thought, and the mind of imagination. Imagination and memory ascend from the heart [which is the seat of conscience], thoughts rest above them, the heart receiving them as a king [cf. Bahir §88–§91]. Because this man, which is thought, mounts and controls the third living being, descending on it to the two living beings that open their wings to receive it, just as a ֹ  [חֹלֶם (Ḥolam)] placed over a ֵ  [צֵרֵי (Tserei)] becomes a  ֒  [סְגוֹלְתָּא (Segolta)]. And this is upper Keter over Ḥokhmah and Binah” (Zohar 3:247a, Ra’aya Meheimna Pineḥas).

Like water face to face thus the heart of man to man (Proverbs 27:19).

Primordial Worlds were Destroyed: Would you ever Imagine that they were Nullified?

“It has been taught: The Book of Concealment, a book on scales. For until there was a balance, they did not gaze face-to-face, and the primordial kings died and their weapons vanished and the earth was nullified. Until the head of Desire of all Desires arranged and bestowed garments of glory” (Zohar 2:176b, Sifra di-Tsni’uta).

“When Rabbi Shim’on opened, the earth quaked and the Companions trembled. He revealed in mystery, and opened, saying, ‘These are the kings who reigned in the land of Edom before a king reigned over the Children of Israel (Genesis 36:31). Happy are you, O righteous ones, to whom are revealed mysteries of mysteries of Torah, which have not been revealed to holy ones of the Highest. Who will examine this? Who will be worthy of this? It is testimony to faith of total faith. May the prayer be accepted, that it may not be considered a sin to reveal this.

‘And what will the Companions say? For this verse is difficult, since it should not have been written so, because we see that there were numerous kings before the Children of Israel appeared and before they had a king; so what is intended here? Well, it is mystery of mysteries, which humans cannot know or perceive or arouse in their minds.

‘It has been taught: Before the Ancient of Ancients, Concealed of the Concealed, had prepared adornments of the King and crowns of crowns, there was neither beginning nor end. He engraved and gauged within Himself, and spread before Himself one curtain, in which He engraved and gauged kings, but His adornments did not endure. As is written: These are the kings who reigned in the land of Edom before a king reigned—Primordial King—over the Children of Israel, the Primordial One (Genesis 36:31). All those who had been engraved were called by name, but they did not endure, so He eventually put them aside and concealed them. Afterward, He ascended in that curtain and was arrayed perfectly'” (Zohar 3:128a, Idra Rabba).

“Until He Himself was arrayed in His enhancements, all those that He intended to arrange did not endure, and all those worlds were destroyed…. Would you ever imagine that they were nullified? Look, they are all included in [Primordial] Adam! Rather, they were nullified and removed from that arrangement, until the image of Adam appeared. When this image appeared they were all engraved and transformed into another existence. Some of them became fragrantly firm, some of them not entirely so, and some of them not at all.

Now, you might say, ‘But it is written He died… he died (Genesis 36:33–39)—implying that they were nullified completely.’ Not so! Rather, anyone who descends from his original rung of existence is said to have died, as is written: The King of Egypt died (Exodus 2:23)—meaning that he descended from the rung that he occupied. Once Adam was arrayed, they were called by different names and became fragrantly firm existing in Him, enduring in their places… transformed into another existence, settling securely” (Zohar 3:135b, Idra Rabba).

“Before the world was created, they did not gaze face-to-face, and therefore primordial worlds were destroyed, and primordial worlds were fashioned in disarray. That which is disarrayed is called ‘flashing sparks’—like a blacksmith pounding an iron tool, scattering sparks in every direction; and those flying forth flash and scintillate and are immediately extinguished. These are called Primordial Worlds. Thus they were destroyed and did not endure, until the Holy Ancient One was arrayed and the Artisan proceeded to His artistry” (Zohar 3:292b, Idra Zuta).

“Nothing in the world, be it ever so small, lacks a place in which to be hidden and absorbed; it is never lost” (Zohar 2:99b).

“Israel is the kernel of the world; Israel arose in thought. Other nations, who are the shell preceded, as is written: אֵלֶּה (elleh), these, are the kings who reigned in the land of Edom before any king reigned over the Children of Israel (Genesis 36:31). Yet the blessed Holy One intends to initiate the kernel without the shell, as is written: Holy is Israel to YHWH, the first fruits of His harvest (Jeremiah 2:3)—the kernel preceding the shell. Although the kernel will arise without a shell, who would dare to extend his hand to eat of it? All who eat of it will be held guilty; evil will befall them—declares YHWH (ibid.)” (Zohar 2:108b, Sava de-Mishpatim).

“אֵלֶּה (Elleh), these, are the generations of the heavens and the earth (Genesis 2:4). It has been established: ‘Wherever אֵלֶּה (elleh), these, is written it nullifies the preceding’ (Bereshit Rabbah 30:3). And these are the generations of תֹּהוּ (tohu) hinted at in the second verse: The earth then was תֹּהוּ (tohu), welter (Genesis 1:2). Regarding those it is said the blessed Holy One created worlds and destroyed them [see Bereshit Rabbah 3:7, cf. Tiqqunei ha-Zohar 42, 23a]. Thus, it is written: The earth then was welter and waste (Genesis 1:2). Why did the blessed Holy One create worlds to destroy them? It would have been better had He not created them at all! But this is certainly a great mystery. What is ‘and destroyed them’? It cannot be that the blessed Holy One eradicated the makings of His own hands. Furthermore, these are the heavens of which is said, for the heavens shall vanish away like smoke, [but the earth shall grow old like a garment, and they that dwell in it shall die in like manner: but My redemption shall be forever, and My righteousness shall not be abolished] (Isaiah 51:6) [cf. Psalms 102:26–27]. If so, does the blessed Holy One [create] and shatter?

The mystery is that the blessed Holy One created the world by Torah, as is written: בְּרֵאשִׁית (Bereshit), with beginning (Genesis 1:1), about which is written: YHWH created me at the רֵאשִׁית (reshit), outset, of His way, [before His works of old] (Proverbs 8:22). And by this רֵאשִׁית (reshit), beginning, He created the [supernal] heavens and the earth [i.e., the six sefirot whose creation are hinted at by the permutation of בְּרֵאשִׁית (bereshit): בָּרָא שִׁית (bara shit), created six]. He sustained them with the covenant which is in בְּרֵאשִׁית (bereshit) [i.e., בְּרִית אֵשׁ (berit esh), covenant of fire], as is written: Were it not for בְרִיתִי (beriti), My covenant, day and night, I would not have established the laws of the heavens and earth (Jeremiah 33:25). These are: The heavens are the heavens of YHWH (Psalms 115:16). And the land of the living comprises seven zones [lit., lands, see Zohar 3:10a], about which King David wrote, I will walk before YHWH in the lands of the living (Psalms 116:9).

Afterwards He created the heavens and the earth upon תֹּהוּ (tohu), welter, without any foundation—the covenant—to support them [cf. Job 26:7]. Because of this the blessed Holy One, wanted to give Torah—the covenant circumcision—to the nations of the world but because they did not want to receive it the land remained parched and dry [see BT Avodah Zarah 2b–3b; Sifre Deuteronomy 33:2]. Thus: Let the waters under heaven be gathered together to one place, and let the dry land appear (Genesis 1:9). Waters—Torah. To one place—Israel, because the souls of Israel come from that Place, about which is written: Blessed be the glory of YHWH from His place (Ezekiel 3:12). The glory of YHWH—lower Shekhinah; from His place—upper Shekhinah. And since their souls come from there then certainly יהוה (YHWH) rests on them. Of them is written: Yes, YHWH’s portion is His people (Deuteronomy 32:9).

Torah designates the civilized world. The nations of the world who did not accept it have remained wasted and dry. This is [the meaning of] ‘The blessed Holy One created worlds and destroyed them,’ those who did not keep the decrees of Torah. It does not mean He eradicated His own makings as people may think [cf. BT Sanhedrin 103a in the name of Rabbi Shim’on son of Yoḥai: ‘The blessed Holy One wished to hurl the world back into welter and waste on account of Jehoiakim, but that He gazed at (the rest of) his generation, and His mind was appeased’]. Why should He eradicate His own children?! Of whom is written: ‘בְּהִבָּרְאָם, (Be-hibbare’am), when they were created (Genesis 2:4). Do not read בְּהִבָּרְאָם (be-hibbare’am), when they were created, but rather בְּה״ בְּרָאָם (be-he bera’am), with ה (heHe created them’ (BT Menaḥot 29b) [cf. ZḤ 2d]. Because of those converts from among the nations of the world the small ה (he) of אַבְרָהָם (Avraham), Abraham, fell during the Fifth Millennium [on the especially small ה (he) of Genesis 2:4, see Bereshit Rabbah 12:9; Zohar 1:91b, 93a, 105b, 128b, 154b, 230b; 3:117a]. [And the river was wasted and dried up (Isaiah 19:5):] Wasted—the First Temple; dried up—the Second Temple.

Moses wanted to bring them [i.e., the motley throng, the mixed multitude] under the wings of the Shekhinah and thought that they too were drawn down from ה (he). Thus he caused the fall of ה (he) of אַבְרָהָם (Avraham), Abraham. This brought upon him descent, as is written: Go, get you down, for your people… have become corrupt (Exodus 32:7). They did not receive the small ה (he) with awe of י (yod) and with the love of [first] ה (he). So he fell from his rung, which is ו (vav)” (Zohar 1:24b–25a, Tiqqunei ha-Zohar).

 

No Voice Without Speech, No Speech Without Voice

url“Voice, Breath, and Speech this is the רוּחַ קוֹדֶשׁ (Ruaḥ ha-Qodesh), Holy Spirit” (Sefer Yetsirah §10, cf. Psalms 51:13; Isaiah 63:10-11).

“Rabbi Shim’on said, ‘It is written: I was dumb with silence, stilled, bereft of goodness, my pain aroused (Psalms 39:3). This verse was spoken by Assembly of Israel, who is in exile. Why? Because voice conducts speech. When She is in exile, voice separates from Her, no word is heard, and so: I was dumb with silence. Why? Because I was stilled, bereft of goodness—for voice no longer accompanies Her, and Israel declares: To You, דֻמִיָּה (dumiyah), silence, is praise (ibid. 65:2). Who is silence? Praise, praise of David (Psalms 145:1), who turns silent in exile, voiceless. Rabbi Yitsḥak said, ‘What does to you mean? Because of You, She is silent, for You abandoned Her” (Zohar 1:36b).

“This is because [Assembly of Israel] sinned in the matter of יָהּ (Yah), God, and God had left the body [יָהּ (Yah) removed Himself from אֱלֹהִים (Elohim)], and [Assembly of Israel] remained אִלֵם (ilem), mute, without sight, hearing, smell or speech [which are יהוה (YHWH)]. And the secret of the matter is to be found in the verse: נֶאֱלַמְתִּי דוּמִיָּה (ne’elamtti dumiyah)I was dumb with silence (Psalms 39:3). דוּמִיָּה (Dumiyah), silence—דּוֹם (dom), silent, יָהּ (Yah), God [cf. Psalms 37:7; BT Gittin 56b]” (Zohar 3:221a, Ra’aya Meheimna Pineḥas).

“Expanding from the site of concealed thought, unknown, expanding and settling in the larynx, a site continuously gushing in the mystery of the spirit of life. It sought to expand and reveal itself further; thence issued fire, air, and water, merging as one. Jacob emerged, Consummate Man, a single voice issuing audibly. Hence, thought, having been concealed in silence, was heard revealing itself. Thought expanded further revealing itself, and this voice struck against lips. Then speech issued, consummating all, revealing all. It is perceived that all is concealed thought, having been within, and all is one. Once this expansion ripened, generating speech through the potency of that voice, then The House, in its being built (1 Kings 6:7). The verse does not read when it was built, but rather in its being built, every single time” (Zohar 1:74b).

“There is no voice without speech, and there is no speech without voicesurely, general needing particular and particular needing general… Come and see: Thought is beginning of all, and being thought, it is within, concealed and unknowable. As this Thought expands further, it approaches the place where spirit dwells, and when it reaches that place it is called Binah, Understanding, for it is not as concealed as at first, although it is concealed… This voice conducts speech, conveying a word resignedly; for voice is released from the place of spirit and proceeds to conduct a word, issuing true words” (Zohar 1:246a).

Contemplation, is חָכְמָה (Ḥokhmah), Wisdom—a hint to the wise [inspiration is prior to conceptualizing the thought (Sullam), cf. Midrash on Proverbs 22:15: ‘A hint is sufficient for a wise man but a fool needs the fist’]. Ḥokhmah (Wisdom) arose in thought, which is Binah, since thought and contemplation are one, for Ḥokhmah (Wisdom) is known only through Binah (Understanding), and Binah is in the heart [the seat of understanding]. Thus thought is in the heart and contemplation is in the heart [cf. BT Berakhot 61a]” (Zohar 3:229a, Ra’aya Meheimna Pineḥas).

God’s Honor is to Hide a Word, the Honor of Kings, to Probe a Word

Torah-Scroll-text-silver-yad“Six things preceded the creation of the world; some of them were actually created, while the creation of others was already contemplated. Torah and the Throne of Glory were created. Torah, as is written, [In remote eons I was shaped, at the start of the first things of earth.I was set up from everlasting, from the beginning, before the earth was (Proverbs 8:22–3). The Throne of Glory, as is written, Your throne stands firm from old (Psalms 93:2).

… Israel arose in thought, as is written, Remember Your cohort You took up of old (Psalms 74:2).

… Rav Huna, reporting Rabbi Yirmeyahu in the name of Rabbi Shemu’el son of Rabbi Yitsḥaq, said: The thought to create Israel preceded everything else. This is like: A king who was married to a certain lady, and had no son by her. On one occasion the king was found going through the marketplace and giving orders: ‘Take this ink, inkwell, and pen for my son,’ at which people remarked: ‘He has no son: what does he want with ink and pen? Strange indeed!’ Subsequently they concluded: ‘The king is an astrologer, and has actually foreseen that he is destined to beget a son!’ Thus, had not the blessed Holy One foreseen that after twenty-six generations Israel would receive the Torah, He would not have written therein, Charge the Israelites (Numbers 28:2)” (Bereshit Rabbah 1:4).

“Israel is the kernel of the world; Israel arose in thought. Other nations, who are the shell, preceded, as is written: These are the kings who reigned in the land of Edom before any king reigned over the Children of Israel (Genesis 36:31)” (Zohar 2:108b, Sifra di-Tsni’uta).

וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל צְבָאָם וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל מְלַאכְתּוֹ אֲשֶׁר בָּרָא אֱלֹהִים לַעֲשׂוֹת

And it was evening and it was morning the sixth day. Then the heavens and the earth were completed, and all their array. And God completed on the seventh day the task He had done, and He ceased on the seventh day from all the task He had done. And God blessed the seventh day and hallowed it, for on it He had ceased from all His task that He had created to do (Genesis 1:31–2:3)—יִשְׂרָאֵל (yisra’el), Israel.

“Resh Laqish said, ‘Why is it written: There was evening and there was morning, יוֹם הַשִּׁשִּׁי (yom ha-shishi), the sixth day (Genesis 1:31)? Why the extra letter ה (he)? [the definite article ה (he) appears only in connection with the sixth day]. This teaches that the blessed Holy One stipulated a condition with the works of Creation, saying to them: ‘If Israel accepts Torah [given at Mount Sinai on the sixth day of Sivan], you will endure. If not, I will return you to welter and waste (Genesis 1:2)’” (BT Shabbat 88a, cf. BT Avodah Zarah 2b–3b; Zohar 1:47a; 2:63b).

“Rabbi Shim‘on said, ‘Whatever the blessed Holy One does is intended to revolve revolutions to fulfill the covenant of existence’” (Zohar 1:196a).

Ripples

photo (5)“The ten sefirot are the basis: restrain your mouth from speaking, restrain your heart from thinking, and if your heart races return to the Place, thus it is written: running and returning [like the appearance of lightning] (Ezekiel 1:14). And concerning this matter the covenant was made” (Sefer Yetsirah §5).

“But sometimes truth flashes out to us so that we think that it is day, and then matter and habit in their various forms conceal it so that we find ourselves again in an obscure night, almost as we were at first. We are like someone in a very dark night over whom the lightning flashes time and time again” (Maimonides, Guide of the Perplexed 4b, cf. BT Sanhedrin 98b).

“Like pondering a thought: the light of that thought suddenly darkens, vanishes; then it returns and shines—and vanishes again. No one can understand the content of that light. It is like the light that appears when water ripples in a bowl: shining here, suddenly disappearing—then reappearing somewhere else. You think that you have grasped the light, when suddenly it escapes, radiating elsewhere. You pursue it, hoping to catch it—but you cannot. Yet you cannot bring yourself to leave. You keep pursuing it” (Rabbi Moshe de León, Sheqel ha-Qodesh 113 translated in Matt, The Essential Kabbalah: The Heart of Jewish Mysticism, p. 114).

“[In the center of the fire the likeness of the חַשְׁמַל (ḥashmal), amber (Ezekiel 1:4)]. It has been established that חֵיוָן אֶשָּׁא מְמַלְּלָן (ḥeivan esha memall’lan), sputtering beings of fire, are the splendor that shines, it goes up and down, the fire that is burning. It exists and does not exist, for there is no one who can understand it in one place. No eyes or vision can master it. It is and it is not, in one place and then in another place. It goes up and down. In this appearance is hidden that which is hidden and that which is concealed. This is the mystery called חַשְׁמַל (ḥashmal), amber. Prophets must see, know, and contemplate within this with the vision of the heart and eye more than anything else … All that they contemplate to see and to know is the speculum that does not shine. No prophet merited to contemplate the speculum that shines but Moses, the faithful prophet, for all the keys of the house were placed in his hand. When all the other prophets reached this amber to contemplate with their eyes, their thoughts were confused and the heart was not settled, and because of it they abandoned all corporeal images. Consequently, they saw within what they saw in silence…” (Zohar Ḥadash 38b, adapted from Wolfson, Through a Speculum that Shines: Vision and Imagination in Medieval Jewish Mysticism, cf. Zohar 2:82a).

“In a baraita it is taught: [חַשְׁמַל (Ḥashmal)] עִתִים חֲשׁוֹת עִתִים מִמַללוֹת (itim ḥashot itim mimalot), at times they are silent, at times they murmur—when the utterance goes forth from the mouth of the blessed Holy One they are silent, and when the utterance does not go forth from the mouth of the blessed Holy One they murmur” (BT Ḥagigah 13b).